Chapter 3 — The Yoga of Action

Om Homage to the Supreme Self

Arjuna said

If you hold understanding higher than action, Janardana, why then do you urge me into this terrible action, Keshava? ॥३- १॥

With words that seem mixed, you seem to bewilder my understanding. Tell me decisively the one path by which I may attain the highest good. ॥३- २॥

The Blessed Lord said

In this world, sinless one, I taught of old a twofold discipline: the yoga of knowledge for the Sāṃkhyas, and the yoga of action for yogins. ॥३- ३॥

A person does not attain freedom from action by not beginning action, nor does one reach perfection merely by renunciation. ॥३- ४॥

No one ever remains, even for a moment, without performing action. Everyone is helplessly made to act by the qualities born of nature. ॥३- ५॥

Whoever restrains the organs of action yet sits recalling the objects of the senses in the mind is self-deluded and called a hypocrite. ॥३- ६॥

But whoever governs the senses with the mind, Arjuna, and, unattached, undertakes the yoga of action through the organs of action, excels. ॥३- ७॥

Perform the action appointed to you, for action is higher than inaction. Without action, even the continuance of your bodily life would not be possible. ॥३- ८॥

Action other than that done for sacrifice binds this world. For sacrifice, son of Kunti, perform action free from attachment. ॥३- ९॥

Having created beings together with sacrifice, the Lord of Creatures said of old: “By this shall you prosper; let this be your wish-yielding cow.” ॥३- १०॥

Nourish the gods through this, and let those gods nourish you. Nourishing one another, you shall attain the highest good. ॥३- ११॥

Nourished by sacrifice, the gods will grant you the enjoyments you desire. Whoever enjoys their gifts without offering back to them is nothing but a thief. ॥३- १२॥

The good who eat what remains from sacrifice are freed from every fault; but those sinful people who cook only for themselves eat sin. ॥३- १३॥

From food beings come to be; from rain comes the arising of food. From sacrifice comes rain, and sacrifice arises from action. ॥३- १४॥

Know action to arise from Brahman, and Brahman from the Imperishable. Therefore, all-pervading Brahman is eternally established in sacrifice. ॥३- १५॥

Whoever here does not follow the wheel thus set in motion, living in sin and delighting in the senses, lives in vain, Partha. ॥३- १६॥

But the person whose delight is in the Self alone, who is fulfilled in the Self and content in the Self alone, has nothing that must be done. ॥३- १७॥

Such a person has no end to gain here from action done or left undone, nor depends on any being for any end at all. ॥३- १८॥

Therefore, always perform the action that must be done, without attachment. For by acting without attachment, a person attains the Supreme. ॥३- १९॥

Through action alone, Janaka and others attained complete perfection. Even with a view to keeping the world together, you ought to act. ॥३- २०॥

Whatever a leading person does, others do as well. Whatever standard that person sets, the world follows. ॥३- २१॥

There is nothing at all that I must do in the three worlds, Partha, nothing unattained that I need attain—yet I remain engaged in action. ॥३- २२॥

For if I did not remain tirelessly engaged in action at all times, people everywhere would follow my path, Partha. ॥३- २३॥

These worlds would fall into ruin if I did not perform action. I would become the author of disorder and destroy these beings. ॥३- २४॥

As the unknowing act with attachment to action, Bharata, so should the wise act without attachment, seeking to keep the world together. ॥३- २५॥

The wise should not unsettle the understanding of the ignorant who are attached to action. Acting with discipline, they should encourage them in every action. ॥३- २६॥

Actions are performed in every way by the qualities of nature. One whose self is bewildered by ego thinks, “I am the doer.” ॥३- २७॥

But one who knows the truth of the divisions of qualities and actions, mighty-armed one, does not become attached, understanding, “The qualities move among the qualities.” ॥३- २८॥

Those bewildered by the qualities of nature become attached to the workings of those qualities. One who knows the whole should not unsettle those dull-minded people who know only in part. ॥३- २९॥

Surrendering every action to me, with consciousness centered in the Self, free from expectation and the sense of mine, fight without fever. ॥३- ३०॥

Those who always follow this teaching of mine, full of faith and free from resentment, are also released from the bonds of action. ॥३- ३१॥

But those who resent this teaching of mine and do not follow it— know them to be bewildered in all knowledge, mindless and lost. ॥३- ३२॥

Even a person of knowledge acts in accordance with their own nature. All beings follow their nature; what can restraint accomplish? ॥३- ३३॥

Attraction and aversion stand in each sense toward its object. One should not come under their power, for they are both enemies on the path. ॥३- ३४॥

Better one’s own dharma, though imperfect, than another’s dharma well performed. Better death in one’s own dharma; another’s dharma is fraught with danger. ॥३- ३५॥

Arjuna said

Then by what is a person impelled to commit sin, descendant of Vrishni, even unwillingly, as though driven by force? ॥३- ३६॥

The Blessed Lord said

It is desire; it is anger, born of the quality of rajas— the great devourer, the great evil. Know this as the enemy here. ॥३- ३७॥

As fire is veiled by smoke, as a mirror by dust, and as an embryo is enclosed by the womb, so is this veiled by that. ॥३- ३८॥

Knowledge is veiled by this eternal enemy of the knower, by desire, son of Kunti—that insatiable fire. ॥३- ३९॥

The senses, the mind, and the intellect are said to be its seat. Through these, it veils knowledge and bewilders the embodied one. ॥३- ४०॥

Therefore, first govern the senses, best of the Bharatas, and strike down this evil, the destroyer of knowledge and realization. ॥३- ४१॥

The senses are said to be higher; higher than the senses is the mind. Higher than the mind is the intellect; beyond the intellect is the Self. ॥३- ४२॥

Thus knowing the Self beyond the intellect, and steadying the self by the Self, strike down the enemy whose form is desire, mighty-armed one, so hard to overcome. ॥३- ४३॥

Om Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the third chapter, named “The Yoga of Action.” ॥ ३ ॥

Om Salutations to the Supreme Self

Arjuna said

If you consider understanding superior to action, Janardana, then why do you urge me into this dreadful action, Keshava? ॥३- १॥

You seem to confuse my understanding with words that seem mixed. Tell me decisively the one path by which I may attain the highest good. ॥३- २॥

The Blessed Lord said

In this world, sinless one, I taught long ago that commitment is of two kinds: the discipline of knowledge for those who discern, and the discipline of action for yogis. ॥३- ३॥

A person does not attain freedom from action by not beginning actions, nor does one reach perfection merely by renunciation. ॥३- ४॥

No one ever remains without acting even for a moment. Everyone is helplessly made to act by the qualities born of nature. ॥३- ५॥

Anyone who restrains the organs of action but sits mentally dwelling on the objects of the senses is deluded and is called a hypocrite. ॥३- ६॥

But one who controls the senses with the mind, Arjuna, and, without attachment, begins the discipline of action through the organs of action, is superior. ॥३- ७॥

Do the action required of you, for action is better than inaction. Even the maintenance of your body would not be possible through inaction. ॥३- ८॥

Apart from action done for sacrifice, this world is bound by action. Therefore, son of Kunti, perform action for that purpose, free from attachment. ॥३- ९॥

In the beginning, having created creatures together with sacrifice, the Lord of Creatures said: “By this you shall flourish. Let this be the fulfiller of your desired wishes. ॥३- १०॥

Nourish the gods with this, and let those gods nourish you. Nourishing one another, you will attain the highest good. ॥३- ११॥

Nourished by sacrifice, the gods will give you the enjoyments you desire. Whoever enjoys what they give without giving back to them is nothing but a thief. ॥३- १२॥

The good who eat what remains from sacrifice are freed from all offenses. But those sinful people who cook only for themselves eat sin. ॥३- १३॥

Living beings arise from food; food arises from rain. Rain arises from sacrifice, and sacrifice arises from action. ॥३- १४॥

Know that action arises from Brahman, and Brahman arises from the Imperishable. Therefore, the all-pervading Brahman is always established in sacrifice. ॥३- १५॥

Whoever here does not follow the cycle set in motion in this way, but delights in the senses and lives in sin, lives in vain, Partha. ॥३- १६॥

But the person who delights in the Self, is satisfied in the Self, and is content in the Self alone has nothing that must be done. ॥३- १७॥

Such a person has nothing to gain here from action done and nothing to gain from action left undone, and depends on no being for any purpose. ॥३- १८॥

Therefore, always perform the action that must be done, without attachment. For by performing action without attachment, a person attains the highest. ॥३- १९॥

Indeed, Janaka and others attained complete perfection through action alone. You should also act, keeping in view the need to hold the world together. ॥३- २०॥

Whatever an excellent person does, other people do as well. Whatever standard that person sets, the world follows. ॥३- २१॥

There is nothing at all that I must do in the three worlds, Partha, nor is there anything unattained that I need to attain; yet I continue in action. ॥३- २२॥

For if I ever failed to continue tirelessly in action, people everywhere would follow my path, Partha. ॥३- २३॥

These worlds would fall into ruin if I did not act. I would cause social confusion and would destroy these creatures. ॥३- २४॥

Just as the unknowing act with attachment to action, Bharata, the knowing person should act without attachment, wishing to hold the world together. ॥३- २५॥

The knowing person should not unsettle the understanding of the ignorant who are attached to action. Acting with discipline, the knowing person should encourage them in all their actions. ॥३- २६॥

All actions are performed in every way by the qualities of nature. But one whose self is deluded by ego thinks, “I am the doer.” ॥३- २७॥

But one who knows the truth about the divisions of qualities and actions, mighty-armed one, thinks, “The qualities are acting upon the qualities,” and does not become attached. ॥३- २८॥

Those who are completely deluded by the qualities of nature become attached to the actions of those qualities. One who knows the whole should not disturb those slow-minded people who know only a part. ॥३- २९॥

Surrendering all actions to me, with your mind centered on the Self, free from expectation and possessiveness, fight without inner distress. ॥३- ३०॥

Those people who constantly follow this teaching of mine, with faith and without fault-finding, are also freed from actions. ॥३- ३१॥

But those who find fault with this teaching of mine and do not follow it— know them to be deluded about all knowledge, mindless and lost. ॥३- ३२॥

Even a person of knowledge acts according to that person’s own nature. All beings follow their nature. What will suppression accomplish? ॥३- ३३॥

Attraction and aversion are fixed in relation to each sense and its object. One should not come under their control, for they are both obstacles on one’s path. ॥३- ३४॥

One’s own duty, though imperfect, is better than another’s duty well performed. Death while doing one’s own duty is better; another’s duty is dangerous. ॥३- ३५॥

Arjuna said

Then what drives a person to commit sin, descendant of Vrishni, even unwillingly, as though forced into it? ॥३- ३६॥

The Blessed Lord said

It is desire; it is anger, born from the quality of passion. It is a great devourer and a great sinner. Know it here as the enemy. ॥३- ३७॥

As fire is covered by smoke, as a mirror is covered by dirt, and as an embryo is enclosed by the womb, so this is covered by that. ॥३- ३८॥

Knowledge is covered by this constant enemy of the one who knows— by desire, son of Kunti, an insatiable fire. ॥३- ३९॥

The senses, the mind, and the intellect are said to be its dwelling places. Through these, it covers knowledge and deludes the embodied being. ॥३- ४०॥

Therefore, first bring the senses under control, best of the Bharatas, and then destroy this evil thing, which destroys knowledge and direct realization. ॥३- ४१॥

The senses are said to be superior; the mind is superior to the senses. The intellect is superior to the mind, but he is superior even to the intellect. ॥३- ४२॥

Thus, knowing him who is beyond the intellect and steadying the self by the self, destroy the enemy in the form of desire, mighty-armed one, which is so difficult to overcome. ॥३- ४३॥

Om Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, the third chapter, named the Yoga of Action. ॥ ३ ॥